The Berean Expositor
Volume 38 - Page 66 of 249
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These references indicate something of the nature of this particular type of dominion,
and particularly the passage from Psa. 110:, which is Messianic and speaks of the Day of
the Lord. The Psalm goes on to speak of the Lord "striking through kings", "filling
places with dead bodies" and "wounding the heads over many countries" (Psa. 110: 5, 6).
This conception of dominion is carried over into verse twenty-eight of Gen. 1: where we
"Replenish the earth and subdue it."
The word "subdue" is a translation of the Hebrew kabash, and its significance may be
gathered from the fact that its substantival form means a "footstool" (II Chron. 9: 18).
In Neh. 5: 5 it is rendered "to bring into bondage"; and it is the word used by the King
when he exclaims of Haman, "will he force the Queen?" (Est. 7: 8). The word is also
used of the conquest of Canaan under Joshua (Josh. 18: 1), a subjugation whose rigour
there is no need to quote chapter and verse to prove. The LXX translates the word
"subdue" by katakurieuo, meaning "to rule imperiously", "to lord it over", "to get the
mastery". Its occurrences in the N.T. will give further light on its meaning:
"Ye know that the princes of the Gentiles exercise dominion over them" (Matt. 20: 25;
Mark 10: 42).
"The man in whom the evil spirit was, leaped on them, and overcame them, and
prevailed against them" (Acts 19: 16).
"Neither as being lords over God's heritage" (I Pet. 5: 3).
The creation of Adam, his very name, and the dominion given to him, all
foreshadowed the subduing of all enemies beneath the feet of the Lord Jesus Christ. An
enemy is most certainly in view in Gen. 1: 26-28, and in chapter three he is revealed.
He is "that old serpent, called the Devil and Satan" (Rev. 12: 9).
No.7.  The essential difference between
a mechanical and a moral creation.  Gen. 1: and 2:
pp. 228 - 231
The name of God in Gen. 1: is the Hebrew word Elohim, a plural word, yet followed
by a singular verb, a feature which demands a separate study. The name of God in
chapter two is "The Lord God", in Hebrew, Jehovah Elohim. In Gen. 1:, under the title
"God" we have creation. In Gen. 2:, under the title "The Lord God", we have purpose,
and we pass from creation in general to the story of a responsible creature, man. All
creation is "held", but man is "held accountable", in other words man is not a mechanical
creation, obeying the laws of God as do the sun, moon stars and tides, but is a moral
creature, who can be addressed, promised, warned, rewarded or punished. Should there
be any aberration of the sun or the moon, such could by no means be termed "sin", but
any departure from obedience on the part of man is sin. The nature of creation is seen in
the words used at its inception: